"Melchizedek: A Model of Union of Kingship and Priesthood in the Hebrew Bible, 11QMelchizedek and the Epistle to the Hebrews"
Israel Knohl
The Hebrew University, Jerusalem
Lev. 4:3. See further, 6:15; 16:32; 21:10.
In my view, this story stems from the "Holiness School", see I. Knohl, The Sanctuary of Silence, Minneapolis 1995, pp. 73-85.
The book of Chronicals usually follows the views of the priestly sources of the Pentateuch with regard to cultic issues, see E. L. Curtis, Chronicles, ICC, Edinburgh 1910, p. 502.
See, Leviticus 13:45. On the story of Uzziah see recently. E. Greenstein, 'An Inner-Biblical Midrash of the Nadav and Avihu Episode', Proceedings of the Eleventh World Congress of Jewish Studies, Jerusalem 1994, pp. 71-88.
For the evidence that Canaanite kings could also priests, see J. Day, 'The Canaanite Inheritance of the Israelite Monarchy' in J. Day (ed.), King and Messiah in Israel and the Ancient Near East, JASOT 270, Sheffield 1998, pp. 74-5.
1 Sam 10:1; 15:17; 16:12-13; 24:6, 10; 26:9, 15; 2 Sam. 1:16; 5:3; 12:7; 23:1; 1 Kings 1:34, 39, 45; 2 Kings 9:3, 6; 11:12.
See, Psalms 2:2; 45:5; 89:39, 52. It is only in the book of Daniel that the title Messiah is connected with the eschatological ruler of Israel (see Dan. 9:25-6). There are two references in the Hebrew bible to anointing of prophets (See 1 Kings 19:16 Is. 61:1). However, in both cases this is a metaphorical use and there is not real act of anointing with oil. The same is true with the references to anointing with regard to foreign Kings (1 Kings 19:16; Is. 45:1).

2 Sam. 6:17-18; see further 1 Kings 8:63-64; 2 Kings 16:12-13 see also 1 Sam 13:9; 1 Kings 3:4, 15; 12:32-3 and the discussion of Day (above no. 5), p. 75.
See the review of scholarly debate by Day ibid. pp. 73-4.
See, B. M. Levinson, 'The Reconceptualization of Kingship in Deuteronomy and the Deutronomistic History's Transformation of Torah', VT 61 (2001), pp. 44-56.
I. Knohl, The Divine Symphony, Philadelphia 2003, 87-99.
On the ideology of divine kingship in the ancient Near East, see, H. Frankfort, Kingship and the Gods, Chicago 1948. As was noted by Z. Mowinkel (The Psalms in Israel's Warship, Vol. 1, Nashville 1967, p. 59) points out the absence of worship of the kings in the Hebrew Bible in contrast to the custems of the ancient Near East.
2 Sam. 7:14; Isa. 9:5 (on the identity of the child see J. J. Roberts 'Whose Child Is This" HTR 90:2 (1997), pp. 115-29; Psalm 2:7 (see I. Knohl, "Religion and Politics in Psalm 2", in: Sh. Paul et al (ed.) Emanuel, Studies in Hebrew Bible Septuagint and Dead Sea Scrolls in Honor of Emanuel Tov, Leiden 2003, pp.725-727; Psalm 110:3 (according to several important versions see the disscusions of G. Cooke, 'The Israelite King as Son of God', ZAW 73 [1961], pp. 218-224.

On אלי הצדק see DJD XXIII, Qumran Cave 11, Oxford 1998, p. 232, L. 14.

See, D. Goodblatt, The Monarchic Principle, T?bingen 1994, pp. 65-71; J. J. Collins, The Scepter and the Star, New York 1995, pp. 74-101; M. Abegg, "The Messiah at Qumran: Are We Still Seeing Double?" DSD 2 (1995) pp. 125-144; J. VanderKam, "Messianism in the Scrolls," in E. Ulrich and J. VanderKam (eds.), The Community of the Renewed Covenant: The Notre Dame Symposium on the Dead Sea Scrolls, Notre Dame 1994, pp. 212-234; F. M. Cross, "Notes on the Doctrine of the Two Messiahs at Qumran," in D. W. Parry and S. D. Ricks (eds.), Current Research and Technological Developments on the Dead Sea Scrolls, Leiden 1996, pp. 1-4; W. M. Schniedewind, "Structural Aspects of Qumran Messianism in the Damascus Document," in D. W. Parry and E. Ulrich (eds.), The Provo International Conference on the Dead Sea Scrolls, Leiden 1999, pp. 523-536

Yadin, ibid pp. 45-48.
Ibid. pp. 48-53.
For a bibliography of scholarship on this subject, see, W. L. Lane, Hebrews 1-8, Word Biblical Commentary, Dallas TX 1991, pp. li - liii.